Difference between revisions of "The Decalogue: Direct From Hashem or Via Moshe/2/en"
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<p>The nation heard only the voice of Hashem, but understood none of His words, thus requiring Moshe's mediation between the people and Hashem throughout the entire Decalogue.  Commentators disagree whether the sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.</p> | <p>The nation heard only the voice of Hashem, but understood none of His words, thus requiring Moshe's mediation between the people and Hashem throughout the entire Decalogue.  Commentators disagree whether the sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.</p> | ||
<opinion name="">Overheard Voice | <opinion name="">Overheard Voice | ||
− | <p>The people listened as Hashem communicated the Decalogue to Moshe, but they | + | <p>The people listened as Hashem communicated the Decalogue to Moshe, but they only heard the Divine voice and could not decipher His words.</p> |
<mekorot> | <mekorot> | ||
− | Perhaps R. Akiva in <multilink><a href="MekhiltaBachodesh4" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaBachodesh4" data-aht="source">Bachodesh 4</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>,<fn>This is how the Rambam appears to understand R. Akiva's words.  R. D"Z Hoffmann, though, thinks that  R. Akiva's words refer to the conversation between Moshe and Hashem prior to the Decalogue, and say nothing about the Decalogue itself.</fn> <multilink><a href="RambamMoreh2-33" data-aht="source">Rambam</a><a href="RambamMoreh2-32" data-aht="source">Moreh Nevukhim 2:32</a><a href="RambamMoreh2-33" data-aht="source">Moreh Nevukhim 2:33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>,<fn>In Rambam's <a href="RambamHilchotYesodaiHaTorah8-1" data-aht="source"> | + | Perhaps R. Akiva in <multilink><a href="MekhiltaBachodesh4" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaBachodesh4" data-aht="source">Bachodesh 4</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>,<fn>This is how the Rambam appears to understand R. Akiva's words.  R. D"Z Hoffmann, though, thinks that  R. Akiva's words refer to the conversation between Moshe and Hashem prior to the Decalogue, and say nothing about the Decalogue itself.</fn> <multilink><a href="RambamMoreh2-33" data-aht="source">Rambam</a><a href="RambamMoreh2-32" data-aht="source">Moreh Nevukhim 2:32</a><a href="RambamMoreh2-33" data-aht="source">Moreh Nevukhim 2:33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>,<fn>In Rambam's <a href="RambamHilchotYesodaiHaTorah8-1" data-aht="source">Hilkhot Yesodei HaTorah</a> he contradicts himself somewhat.  There, he presents the episode as one in which Hashem told Moshe what to say to the nation, but assumes that the nation did first hear and even understand Hashem's words.  He writes that the people said, "ואנו שומעים משה משה לך אמור להן כך וכך".  In R. Yosef Albo's Sefer HaIkkarim, he presents Rambam's scenario slightly differently, having the people say, "לך אמר להם שובו לכם לאהליכם" .  If so, there is no contradiction.</fn> <multilink><a href="RAvrahamShemot20-1" data-aht="source">R. Avraham HeChasid</a><a href="RAvrahamShemot20-1" data-aht="source">cited by R. Avraham b. HaRambam Shemot 20:1</a><a href="R. Avraham HeChasid" data-aht="parshan">About R. Avraham HeChasid</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Moshe's role</b> – Since the nation was not at a high enough prophetic level to understand Hashem, Hashem spoke only to Moshe who then relayed Hashem's messages to the people.</point> | <point><b>Moshe's role</b> – Since the nation was not at a high enough prophetic level to understand Hashem, Hashem spoke only to Moshe who then relayed Hashem's messages to the people.</point> | ||
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<point><b>Prophecy for the Masses</b> – Rambam's position is likely motivated by his belief that indiscriminate prophecy is impossible.  The nation was not significantly prepared or trained to understand Hashem. However, the Rambam agrees that specific people, such as Aharon and his sons, could potentuially have understood something, depending on their spiritual level.</point> | <point><b>Prophecy for the Masses</b> – Rambam's position is likely motivated by his belief that indiscriminate prophecy is impossible.  The nation was not significantly prepared or trained to understand Hashem. However, the Rambam agrees that specific people, such as Aharon and his sons, could potentuially have understood something, depending on their spiritual level.</point> | ||
</opinion> | </opinion> | ||
− | <opinion name="">Heard Voice | + | <opinion name="">Heard Voice Directly |
<p>Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.</p> | <p>Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.</p> | ||
<mekorot> | <mekorot> | ||
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</opinion> | </opinion> | ||
</category> | </category> | ||
− | <category name="">Understood | + | <category name="">Understood All Ten |
<p>The nation understood the entire Decalogue from Hashem. This position subdivides regarding whether Hashem's words were aimed at the people or Moshe.</p> | <p>The nation understood the entire Decalogue from Hashem. This position subdivides regarding whether Hashem's words were aimed at the people or Moshe.</p> | ||
− | <opinion name="">Overheard | + | <opinion name="">Overheard Words |
<p>Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.</p> | <p>Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.</p> | ||
<mekorot> | <mekorot> | ||
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<point><b>Prophecy for the masses</b> – This approach assumes that all can prophecy if Hashem so desires, even without lengthy preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.</point> | <point><b>Prophecy for the masses</b> – This approach assumes that all can prophecy if Hashem so desires, even without lengthy preparation. R. Maimon, though, does qualify that each person understood Hashem's words differently, according to their own abilities and level.</point> | ||
</opinion> | </opinion> | ||
− | <opinion name="">Heard | + | <opinion name="">Heard Words Directly |
<p>Hashem spoke directly to the people themselves, and they, not Moshe, were his target audience.</p> | <p>Hashem spoke directly to the people themselves, and they, not Moshe, were his target audience.</p> | ||
<mekorot> | <mekorot> | ||
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</category> | </category> | ||
<category name="">Understood Only Two | <category name="">Understood Only Two | ||
− | <p>The nation understood only two commandments directly from Hashem. The other eight | + | <p>The nation understood only two commandments directly from Hashem. The commentators disagree as to how the nation received the other eight:</p> |
− | <opinion name=""> <mekorot> | + | <opinion name="">Eight From Moshe |
+ | <mekorot> | ||
R. Hamnuna in <multilink><a href="BavliMakkot23b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot23b" data-aht="source">Makkot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yishmael in <multilink><a href="BavliHorayot8a" data-aht="source">Bavli Horayot</a><a href="BavliHorayot8a" data-aht="source">Horayot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yehoshua in <multilink><a href="SHSRabbah1-2" data-aht="source">Shir HaShirim Rabbah</a><a href="SHSRabbah1-2" data-aht="source">1:2</a><a href="Shir HaShirim Rabbah" data-aht="parshan">About Shir HaShirim Rabbah</a></multilink>, <multilink><a href="PsJShemot20-2" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJShemot20-2" data-aht="source">Shemot 20:2</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, R. Yehoshua b. Levi in <multilink><a href="PesiktaRabbati22" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati22" data-aht="source">22</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, <multilink><a href="RashiShemot19-19" data-aht="source">Rashi</a><a href="RashiShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashiShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYBSShemot20-1" data-aht="source">R. Yosef Kara</a><a href="RYBSShemot20-1" data-aht="source">R. Yosef Bekhor Shor Shemot 20:1</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RYBSDevarim5-4" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSDevarim5-4" data-aht="source">Devarim 5:4-5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>,<fn>This is how he explains the encounter in his comments on Devarim 5. In Shemot, though, he first suggests that the nation heard all ten commandments from Hashem and only afterwards brings the opinion that there was a split in the middle.</fn> | R. Hamnuna in <multilink><a href="BavliMakkot23b" data-aht="source">Bavli Makkot</a><a href="BavliMakkot23b" data-aht="source">Makkot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yishmael in <multilink><a href="BavliHorayot8a" data-aht="source">Bavli Horayot</a><a href="BavliHorayot8a" data-aht="source">Horayot 23b-24a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, R. Yehoshua in <multilink><a href="SHSRabbah1-2" data-aht="source">Shir HaShirim Rabbah</a><a href="SHSRabbah1-2" data-aht="source">1:2</a><a href="Shir HaShirim Rabbah" data-aht="parshan">About Shir HaShirim Rabbah</a></multilink>, <multilink><a href="PsJShemot20-2" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJShemot20-2" data-aht="source">Shemot 20:2</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, R. Yehoshua b. Levi in <multilink><a href="PesiktaRabbati22" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati22" data-aht="source">22</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink>, <multilink><a href="RashiShemot19-19" data-aht="source">Rashi</a><a href="RashiShemot19-19" data-aht="source">Shemot 19:19</a><a href="RashiShemot20-1" data-aht="source">Shemot 20:1</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYBSShemot20-1" data-aht="source">R. Yosef Kara</a><a href="RYBSShemot20-1" data-aht="source">R. Yosef Bekhor Shor Shemot 20:1</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RYBSDevarim5-4" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSDevarim5-4" data-aht="source">Devarim 5:4-5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>,<fn>This is how he explains the encounter in his comments on Devarim 5. In Shemot, though, he first suggests that the nation heard all ten commandments from Hashem and only afterwards brings the opinion that there was a split in the middle.</fn> | ||
</mekorot> | </mekorot> | ||
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<point><b>Prophecy for the Masses</b> – These commentators assume that Hashem allows the uninitiated to prophesy.</point> | <point><b>Prophecy for the Masses</b> – These commentators assume that Hashem allows the uninitiated to prophesy.</point> | ||
</opinion> | </opinion> | ||
− | <opinion name=""> <mekorot> | + | <opinion name="">Voice but No Words |
+ | <mekorot> | ||
<multilink><a href="RambanShemot20-6" data-aht="source">Ramban</a><a href="RambanShemot19-9" data-aht="source">Shemot 19:9</a><a href="RambanShemot20-6" data-aht="source">Shemot 20:6</a><a href="RambanShemot20-14" data-aht="source">Shemot 20:14</a><a href="RambanDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> | <multilink><a href="RambanShemot20-6" data-aht="source">Ramban</a><a href="RambanShemot19-9" data-aht="source">Shemot 19:9</a><a href="RambanShemot20-6" data-aht="source">Shemot 20:6</a><a href="RambanShemot20-14" data-aht="source">Shemot 20:14</a><a href="RambanDevarim5-5" data-aht="source">Devarim 5:5</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> | ||
</mekorot> | </mekorot> |
Version as of 03:23, 22 May 2015
The Decalogue: Direct From Hashem or Via Moshe?
Exegetical Approaches
Understood None
The nation heard only the voice of Hashem, but understood none of His words, thus requiring Moshe's mediation between the people and Hashem throughout the entire Decalogue. Commentators disagree whether the sound was directed at the nation or they merely overheard the sounds of the Divine conversation with Moshe.
Overheard Voice
The people listened as Hashem communicated the Decalogue to Moshe, but they only heard the Divine voice and could not decipher His words.
Heard Voice Directly
Hashem spoke to the people directly, but due to their distance, they could make out only a voice and not distinct words.
As above. R. D"Z Hoffmann supports the idea that the nation did not comprehend Hashem's words by the repeated emphasis on having heard His voice rather than His words. See Devarim 4:12, 4:33-36, and 5:19-22.9
Understood All Ten
The nation understood the entire Decalogue from Hashem. This position subdivides regarding whether Hashem's words were aimed at the people or Moshe.
Overheard Words
Hashem's spoke to Moshe only, but He intended that the nation would listen in on this conversation.
Heard Words Directly
Hashem spoke directly to the people themselves, and they, not Moshe, were his target audience.
- Spoke to all – According to Ibn Ezra, this verse does not insinuate that Hashem was to speak to Moshe alone, but only that when Hashem did speak to him (along with everyone else), his prophetic stature would be verified. The nation had doubted Moshe's prophecy, believing that if Hashem speaks to a person he cannot live afterwards. Thus, Hashem tells Moshe that when the nation sees Him speaking to Moshe during the giving of the Decalogue, they will finally recognize that this is not true.
- Change of plan - According to Ralbag and Abarbanel, originally, Hashem told Moshe that he would speak to him alone and the nation would overhear, leading them to believe in Moshe's prophecy. Moshe then clarified to Hashem that the nation preferred not to have a mediator but desired a direct face to face revelation. Hashem acquiesced and changed the original plan.23
- Before the Decalogue – Shadal asserts that this refers to the nation hearing Hashem's conversation with Moshe before the Decalogue.
- According to Ibn Ezra, Moshe is saying that the nation feared from the fire, despite the fact that they did not go up the mountain.
- This position could have instead said that the original plan (had the nation not been overcome by fear) was to ascend the mountain after the giving of the Decalogue and to hear the rest of the 613 commandments from perhaps an even closer vantage point and at a higher spiritual level.26
- Before the Decalogue – According to Ibn Ezra, Abarbanel and Shadal,27 this refers to the conversation between Moshe and Hashem before the giving of the Decalogue and, as such, provides no information regarding how Hashem delivered the commandments.28
- Before and during – Ralbag maintains that the verse refers to Hashem's words both before and during the Decalogue.29 The mention of Moshe speaking refers only to the earlier conversation, but the fact that Hashem spoke "בְקוֹל" can refer to both.30
- During the Decalogue – R. Eliezer suggests that that the verse refers to the Decalogue but is simply saying that before Hashem spoke to the nation, He waited for Moshe to tell Him that they were ready.31
- This position highlights the goal of teaching the nation to believe in Hashem. As Moshe says in Sefer Devarim, after hearing Hashem directly, "אַתָּה הָרְאֵתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים".33
- According to Shadal, there might have been a dual purpose of instilling belief in both Moshe and Hashem. By hearing Hashem speak to Moshe before the actual revelation they recognized his prophetic stature, and by hearing Hashem on their own during revelation, they came to belief in God.
Understood Only Two
The nation understood only two commandments directly from Hashem. The commentators disagree as to how the nation received the other eight: